Although some may assert that it is too early to assess the impact of Anwar al-Sadat's liberalization policies on the Egyptian economy, I believe there is enough evidence to measure the important trends that have arisen in their wake. And while the statistics and conclusions may be regarded as tentative, they delineate a picture.

“There is a smell of money around this place.” With this sentence J. R. Frickers, head of Mobil Oil in Egypt, gives us a feeling for the atmosphere that prevailed in Egypt in 1974. The oil price hike of December 23, 1973, created billions of-dollars in surplus funds for Saudi Arabia and the other Arab oil-producing states.

The term “grammar” is ambiguous. This essay explores the meanings of the term in general and concentrates on its relevance to Modem Hebrew. The gap between the lexical meanings and the speakers' knowledge of grammaticality is demonstrated as being a result of the close linkage between Biblical Hebrew grammar and Modem Hebrew norms.

Yaḥy¯a Ḥaqqī's first article of literary criticism appeared at a time when the critic was still more or less exclusively concerned with explaining a text, or with justifying the rival merits of “ancient” as opposed to “modem” literature. In 1921 Mā.zinī and 'Aqqād had published their Ad-dīwān: kitāb fī an-naqd wa al-adab which constituted a significant step away from the traditional mold of literary criticism. The primary motivation of the madhhab jadīd seems to have been an attack, not always purely literary, on the neo-Classical trend as exemplified in the poetry of Shauqī, Hāfiz and Ismā'il Sabrī. The Diwan School, as it came to be called, required that the poet express his true feelings in an imaginative way without resorting to pure description or stereotyped imagery confined within traditional poetical forms.

Three basic forms of rebellion existed in Iran during the Safavid period. These were qazāq revolts, rebellions by urban notables, and peasant revolts against the Safavid state or local notables. All three types sprouted spontaneously in the fallow fields of Astarābād. While they existed in other regions of Iran as well, Astarābād was the only region where all three grew up independent of one another. By examining the separate courses of these rebellions a better dissection can be made of the three forms, how they affected one another, and how they grew up. Since Astarābād was also a border region near Central Asia, some of the many grievances that affected life in other parts of Iran came more clearly to the forefront, and a better picture can be obtained of the reactions evinced by various local populations to the burdensome loads of the Safavid state and the qizilbāsh tribal state systems.

Indian Muslims have always been keenly aware of the differences between their own communal group and the Hindus on the one hand, and between themselves and the Christian foreigners on the other. This awareness of a separate Muslim identity was much stronger at the level of the elite, however, than at the level of the masses. At times, these feelings erupted into calls for jihad against the British, for example, the Wahabi and Fraizia movements. They also manifested themselves in the creation of religious schools, like Deoband, to preserve the Muslim way of life. Finally they emerged as the reformist Aligarh Movement to promote modern education, reinterpret the teachings of Islam, and secure the rights of Muslims as a minority community. In the early twentieth century, various attempts were made to forge a united front with the Hindus for an India independent of Great Britain. These attempts met with repeated failure.

Marcel Proust ends the first book Du côte de chez Swann of his mammoth novel A la recherche du temps perdu with this sentence: “Le souvenir d'une certaine image n'est que le regret d'un certain instant; et les maisons, les routes, les avenues, sont fugitives, hélas, comme les années.” It would seem that a significant part of the early fiction of Intiℑār Husain, a Shī'ite Muslim and by far the most talented Urdu writer in Pakistan toäay, is devoted to the remembrance of things past, moments gone, and faces dissolved by time.

Virtually all underdeveloped countries suffer acute and sometimes debilitating geographical inequalities in the distribution of wealth and opportunity. These spatial inequities exist at all levels: between regions, between urban and rural areas, and between center and periphery. Some regional planners view such imbalances as essentially transitory and argue that with increasing economic development, wealth and opportunity will eventually spill over from growth centers and trickle down through the urban hierarchy to backward, less-developed areas.